 Peace be upon you, and peace be upon you. Welcome to Ahkam S.O.S, the show that discusses Islamic practices and duties by His Eminence the Grand Ayatollah Sayyid Sadiq Shirazi. I'm your host, Mohsin Shah, and joining me as always is Sheikh Ali Maharj. Peace be upon you, sheikhna. And peace be upon you, and peace be upon you, sheikhna. We're discussing Salah. We're discussing different types of Salah, different conditions in facing the Qibla and criteria. What about the rules of the clothes and covering oneself when praying Salah? Is it different for men, and is it different for women? Inshallah. Bismillah ar-Rahman ar-Rahim. Wa Salallahu ala Muhammedin wa ala alayhi al-taibin al-taahirin. What regards to the musalli's clothes, the one who prays, the praise? It's mandatory, it's wajib for them, for the one who wants to offer praise. To make sure that he, initially for the men, to cover their private parts, the back and the front, both. And it's mustahab to cover from the navel till the knee. Okay, so this is mustahab. The wajib is to cover the private parts, both sides, in the back and on the front. That's the wajib, that's the minimum requirement for the Salah. Even if you are alone in a locked room, and nobody has the access to that room, because we stand before Allah SWT, we have to make sure we are in a position, respectfully, and in a moral position towards Allah SWT. So this is the minimum requirement for the men. With regard to the women, they need to cover all the body, like their hijab, as they were the hijab, to cover their head and the hair and the body. And they can actually let the hands to the wrist to be shown, and the face where they do the wudu, so the span of the fingers, and they can show that part of the face. And the upper side of the feet as well, they can show it as well to the ankle. Otherwise, the rest of her body must be covered, as if it's like the hijab, when she stands towards Allah SWT. Otherwise, we are in a position that we have to, number one, respect ourselves, respect this ibadah, and respect Allah SWT, where we are standing in front of the qiblah and praying towards him. What are the criteria of the actual clothes themselves? For example, men are not allowed to wear silk, we know this. And so therefore, we cannot pray in silk. Are there any other criteria or ihqam in regards to the lebas of the one that is praying? Yes, there are a few conditions with regard to the lebas al musalli, the clothes for the musalli himself and herself to consider. The first one is the tahara, that the clothes and the body of the musalli must be pure and tahr. In other words, no najaseh, no impurities should be on their clothes at all times when they are offering prayers. And it's important that the one who wants to face Allah SWT and pray before him to clean himself, and as we clean ourselves, we take a shower before we go to meet people outside in the business world, in the mosques for example, in education establishments and so forth, to also have this cleanness and tahara when we meet Allah SWT in our prayers. Sheikh Naul, what if someone didn't know that their clothes were najaseh? What happens in that situation? Well, there are three scenarios for this question. Number one, if they don't know if it was najaseh. So let's say I prayed with this aba'a or garment or dijdasha or suit, and on the later on after the Salah I found out that it was najaseh actually. I prayed with the najaseh clothes because I didn't know, and I made my decision to pray and my certainty that I'm praying with pure and tahr clothes, then in this situation the Salah is valid, I don't have to repeat it. I began the Salah with the certainty that the clothes are tahr and pure, but later on I found out it was najaseh. So in this situation in case the Salah is valid and I don't have to repeat the Salah. The second scenario is when I forgot, I knew that this was najaseh, I knew that this clothes was najaseh, this shirt or the suit was najaseh, and I prayed with it. In such situation, if I remember the najaseh within the time of the Salah, while I'm praying, I'm performing the Salah in the middle of the Salah, let's say I'm doing Qunut or Sujood, and I discovered that yes, I remember that this was najaseh actually, or I discovered after the Salah that those clothes that I was wearing, they were all najaseh. In this situation, because I forgot, I knew in the beginning what I forgot for the Salah, to change them and clean them. In this situation, they said that you have to repeat the Salah in time, or if it's out of time, you have to do the Qad'ah. Okay, so let's clarify this. If you have yak'in, you believe I'm tahr, I pray Salah, I pray Salah. Later on, oh there was najaseh, it's okay, don't worry, because you checked before and you had yak'in. You began with certainty. If I say, oh I've got some blood on my sleeve here, I need to wash that off before I pray Salah or something. I forgot about the blood, I prayed Salah with the jacket, and then I remember, oh there was blood on this, this was najaseh, I can't use this, that prayer must be repeated. Even if you were inside the Salah itself, while you were praying, as I've said, you were in the Qunut, Sujood, Ruku'a, and you remembered that, oh there was a najaseh, I forgot to clean, I forgot to change. You still have to repeat the Salah and from new and pray again. So that's the second scenario. The third scenario, if the one has the doubts about whether these quotes are najaseh or tahr, not sure, is it tahr or najaseh. Let's say he was in a place where they were exposed to najaseh, for example, in a low tree house, I don't know, in a butchery, and he's not sure if there were some blood, for example, attached his clothes, for example. So unsure, he's unsure about his doubts. In the situation, if he prays, because he has doubts, and he's not certain, and then he says, okay, let me pray. I don't have the uncertainty. He prays, but after he prays, he discovers that oh, there wasn't najaseh actually. Because the najaseh was doubts, then in this case and situation, the Salah is valid. Okay, still Sahih. Exactly, because he began with doubts. Is it that the quotes are najaseh or tahr? A few episodes ago, that's everything is tahr for you, unless you're certain it's najaseh. So here as well, I began with the fact that, well, inshallah, tahr because I have doubts, but I'm not sure. But because I discovered later, I did the Salah, and I began with doubts, not certainty, because the rule is what everything is tahr. So the Salah is valid, and I don't have to repeat it at all. So sheikhna, in regards to the lebas of the Musalli, do you have any mustahabah, anything recommended for the Musalli to wear in prayer? Yes, there are quite few mustahab with regard to the clothing of the Musalli with the prayers. The first one is wearing the amameh, for example. As the hadith says by the Prophet sallallahu alayhi wa alayhi, he says raka'atani bi amameh, afflameh arbaat bi ghayr amameh. So to pray with amameh, with a turban, turaka'a with turban is better than for raka'a without. So you get the thawab wearing the amameh in the prayers. So in regards to the amameh, can I wear any sort of amameh, or does it have to be like your one, your kummi style, or can I just get any piece of cloth to wrap around? Yes, something that you can easily say is amameh, it's just to wrap it around your head. So to be known as amameh, I mean, it doesn't have to be specifically. How's the style? How's the style or the shape, so that's fine. The other mustahab is to, according to the narration as well, to wear cotton. So the clothes which are with cotton. The hadith says, il basu fiaba al qata, where the cotton clothes, fa inna hu libaas rasulillah, sallallahu alayhi wa alayhi wa alayhi wa alayhi wa alayhi, it is the clothes of the Prophet and us, Ahlul Bayt, alayhi wa alayhi wa alayhi, the emphasis on wearing the cotton type of clothes. Also to be white, white color, for example, another mustahab. Also to wear khatam of aqiq in the prayers, that's mustahab as well, anas sadiq alayhi salam, salat raka'atein bifussin aqiq, ta'dil alif raka'a be ghayrah, to wear, to pray, to raka'a with aqiq is equal to 1,000 raka'a, imagine, without aqiq. So see the great rewards. Also to wear the cleanest of your clothes, so you make sure when you want to start the prayers to wear the ones which are the cleanest, just recently washed for example, and I remember some old, the elderly used to change their clothes and wear the white, and just recently washed clothes. And also to cover between the navel and the knee, as I've mentioned previously, with regard to the shurot al-musalli, of the prayers of clothing. Shaykhana, what about the makrubad? What should we try and stay away from when we're dressing up for Salaf? With regard to the makrub, to wear naqab for the women, for the ladies, naqab and the prayers, it's makrubah. The Rwais says, the hadith says, if she uncovers the place of the sujud, let's say the naqab comes to her nose for example, and the location of the sujud, the forehead is now visible, that's fine. So if she takes off the naqab, it's better. So for the women, they should pray without naqab. What they can pray with naqab, there's no issue with it. It's just a bit inconvenient for lifting me up for the sujud and putting it back down. So Shaykhana, what about if I have an image on my t-shirt or something like that? Is that also makrub? Yes, it's also mentioned that it's makrub to wear the clothes which has the pictures or shapes of animals for example, or human beings for example, celebrities and so forth. It's makrub as well. That's one of the makrubahs in the Salah as well. And another makrub is to wear dirty clothes, let's say stained with mud or food, the remaining of the food for example, let's say ketchup and so forth to pray with it. Because you're standing before Allah, you have to be in a cleanliness position and state. The other makruhat for example, to pray with very tight clothes, they say tight jeans that sticks on your body. That's also makruh for the musalli. And also to have for example, coins with pictures as well in the pocket. That's maybe a new issue as well, makruh to have. I think, to be honest, everyone has money, coins with the queen's face on it or banknotes. So you're saying it's better to take your wallet out of your pocket? Exactly, the series says it's makruh to have this in your pocket. So you just bring it out and pray. Shaykhana, I've got a question here, something by one of the viewers. That is for men, is it okay to pray in shorts or box of shorts or undergarments as such? Is it okay to pray in that? Yeah, for some people it makes their life easier for them to wake up in the morning and quickly they are wearing for example, the boxes or the shorts and then they can do the willows straight away, pray and then go back to sleep. There's no issue with that. It's better for them to cover from navel to the knees as I've mentioned, that's the mustahab thing, to cover from navel to the knees. There's no thawab in that? It's better than just very short, let's say, trunk or boxes. So if they can actually wear such a thing, that's fine. They've done even the mustahab as well. Thank you, Shaykhana, for clarifying that. Is there any other criteria? I mean, we discussed the horror of the clothes, we've discussed mustahabat, we've discussed makrubat. Is there any other criteria of clothes when it comes to praying Salah? Yes, the second criteria is that it's mandatory for the one who wants to pray, he must make sure that the clothes that he has on his body is not usurped. Again, the same applies to I think the willow we mentioned, the khosul and tayammum, that they should be all either being given permission to be used or to be yours. You own them, for example. Otherwise you have to ask permission. So the clothes, the abaya, the aimana, whatever I want to use to pray or in somebody's house or in a place, public place, let's say. Whatever I borrow, I have to ask the permission from that person so I can pray with. If the case, somebody, he didn't know that this is ghassub, let's say the abaya is not known to be ghassub. Somebody gave it to me and it was somebody else's property, for example. And I prayed with it. What happens? If I didn't know that this is ghassub and I prayed and after the prayer I discovered that Salah is valid, that's fine. Because I didn't know. Because I began the Salah, I was assuming that this is permissible to use. To use, exactly. The same applies if somebody uses somebody else's garment or clothes to pray. Now the other issue with the usurp, sometimes we think that usurp means to take somebody else's wealth without their permission. But even when it comes to the zakat and khums that we have to pay to the shara. Again, if I buy these clothes without paying the khums and zakat, and I know that, that I bought them without purifying my wealth by paying the khums and or zakat, it depends on the situation. And I buy those clothes without paying the khumus and then I pray with the clothes which were not, which were bought by the money which was not paid khums. In this case the Salah would be void and bottled. So we have to be careful that we set up yearly accounts for our khumus and pay them on time. So if you haven't paid your khums or zakat and that money is used to purchase clothes that you pray in, it's not valid. It's not acceptable. Exactly. They have to make sure that when they buy things and they want to use it for the Salah, for example, they've been paid khumus for. And of course they say this is an obligatory precaution. So that Salah won't be valid in this situation. So this is the situation of those who don't pay the khumus. So the best thing is to pay the khumus even for the Hajj, for example, to purify our money. That's what's required. Thank you very much Shaykhana for that discussion and thank you to the viewers for joining us on this discussion. If you have any questions in regards to Ahkam and any of the topics we've covered, please send them to the contact details provided. Insha'Allah the Shaykh will be able to answer them for you. Until next time, pay your khums. As-salamu alaikum warahmatullahi wabarakatuh.